jewish – The Tree of Life

parasha Mikeitz 5785

“And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.’” – Genesis 42:21, JPS

As conveyed by the midrash, the righteous are content, when submitting to G-d’s retribution in acknowledgment of His Justice. For, His ways are higher than our ways (Isaiah 55). According to R’ Bachya, “It is the customary thing for righteous people to acknowledge mistakes they have made and to acknowledge G-d’s justice when they feel they are being punished for some sin” (R’ Bachya, sefaria.org).

Therefore, how much moreso should we emulate the example of the righteous, by not only acknowledging our mistakes as individuals, rather, also, by accepting the consequences? How many us can accept with equanimity, the consequences of our actions?

As is written elsewhere, concerning our awareness of the blessings and curses in our lives, resulting from our obedience or disobedience toward G-d’s directives. This is an active principle of the Torah, that will draw us back to H’Shem upon its actual realization:

“And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself [take it to heart] among all the nations, whither HaShem thy G-d hath driven thee, and shalt return unto HaShem thy G-d” (Deuteronomy 30:1-2, JPS).

When we reflect on the causal connection, between our conduct, and the consequences (both curses and blessings) thereof, then, we will do teshuvah, in acknowledgment of the Almighty’s sovereignty over our lives.

The Rabble Rouser

Motzei Shabbos shiur for parasha Korach 5784 – The Rabble Rouser

“Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.” – Pirkei Avos 5:17, sefaria.org

Criticism comes from a place of discontent with one’s own life. As such, it is not a valid form of communication for the sake of the good. Rather, it errs in its negativity that clings to it like a cloak of unrighteousness. Those who tend to point out what is wrong with others are simply not able to bear their own faults. They project their dissatisfaction with themselves onto others. This helps no one; rather, it detracts from the basic integrity of human life. Such is a Korach:

Korach took advantage of the resentment amongst the people after the debacle of the spies. That generation was condemned to pass away by apparently natural means over the next thirty-nine years in the wilderness. Common sense avails in understanding why they were none-to-happy about their fate. What did they have to lose in returning to Egypt versus dying out in the desert?

The members of the assembly of Korah have no share in the World-to-Come, as it is stated: “And the earth closed upon them” (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come. – Sanhedrin 109b, sefaria.org

Daf Yomi: Bava Metzia 111

Daf Yomi Insights: Bava Metzia 111

(Regarding issues concerning wages given by an employer to the workers):

“Faithful is your employer to pay you the reward of your labor; and know that the grant of reward unto the righteous is in the age to come.”

– Pirkei Avot 2:16

G-d is our employer on earth, wherein we work as an eved (servant) to serve Him through following the mitzvot (commandments). G-d is faithful toward us, inasmuch that He will grant us our reward. And, the reward of the righteous is a place in Olam Haba (the World to Come). In light of this rendering, our challenges in life must not be viewed as meaningless.

If we live a purposeful life in accord with G-d’s expectations of us, we can look forward to a partial reward in this life, through the blessings bestowed upon us, and the principal reward in Olam Haba. Therefore, let us not hink that our efforts are in vain, even if the long-term benefits will not be accrued over time, and granted to us once we are finished with our work on earth.

parasha Bamidbar 5784

“The Children of Israel shall encamp, every man at his camp and every man at his banner, according to their legions.” – Numbers 1:52

A census is taken. This is the third census taken since departing Egypt. The first one was taken after B’nei Yisrael left Egypt (Exodus 12:37). The second census was taken after the sin of the Egel (Golden Calf; Ex. 38:26). A year and one month after the Exodus, the Children of Israel are counted again, according to the number of males eligible for the legion (military).

Each of the twelve tribes of Israel is counted separately; yet, they are each a part of the whole. With the establishment of the Mishkan (Sanctuary), all the tribes have a central focus. Because of this centrality in regard to the tabernacle, each tribe would pool together its talents for the sake of Israel’s purpose of their avodas (service) to the HaShem.

The Levites “were not counted among them” (Numbers 1:47). For they were appointed “over the Tabernacle of Testimony, over all of its utensils and over everything that belongs to it” (Numbers, 1:50). They were also in charge of rebuilding the sanctuary, and taking it down, whenever the Children of Israel moved to a new location in the wilderness, during those forty years of traveling in the desert, wherein the B’nei Yisrael was preserved by G-d:

“He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.” – Deuteronomy 32:10, JPS 1917 Tanach

Rashi comments, “There He surrounded them and encompassed them with the “clouds of Glory”; He surrounded them with the banners on their four sides” (Rashi; sefaria.org).

parasha Tazria 5784

“This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest [kohein].” – Leviticus 14:2, JPS

In each case, whether a person’s home, clothing, or body is stricken with a nega (plague), he is brought to the kohein. The kohein determines not only the status of the suspected nega; he also is qualified on a spiritual level to gain insight on the state of the person’s soul. This concept is in line with the understanding of tzarras as a spiritual malaise that manifests as a skin disease.

Tzarras is one type of nega, the other two in question, here, are those that show up on a person’s clothes or the walls of a home. In all cases, as already mentioned above, the kohein is the sole individual, who uses his discernment to ascertain the specific sin that was the root cause of the blemish on a person’s soul, that manifested as a nega (literally, “plague”).

What can we learn from this connection? HaShem is merciful; He causes afflictions such as negaim (plagues), for the sake of our chastisement, to lead us to teshuvah (repentance). He will send “an early warning signal” as a “wake up call,” specifically designated for us, so that we may scrutinize our own selves, in search for our misdeeds, character defects, and deficiencies.

With the help of the light, shining from Above, we may gain insight into our inner plight.

The Biblical leper was sent outside of the camp to reflect on his spiritual path. In order to focus on their inner-self, state of mind, and psyche, the familiar moorings of community were temporarily diminished. Comparatively speaking, when all else is stripped away, and we realize that there is something more to life than the superficial veneer of materialism, and worldly comforts we have permitted ourselves to arrive at the spiritual door of contemplation, in regard to what lies beyond the mundane existence of life.

Plagues are brought upon the world, and our individual lives as a type of chastisement, to move us in the direction of spiritual growth. If we take admonition to heart, then we will seek improvement in our lives. Yet, what will bring us to that point, where there appears to be a compelling drive to seek beyond the ordinary and delve deeper into our psyche, in search of the answer to questions, unable even to be formed by our conscious mind. Rather, it is a yearning to see beyond the veil, and reach across the chasm between us and a sense of the divine. That encounter first begins in a place of solitude, wherein the silence opens up to an actuality.

The existential loneliness that is at the core of existence is usually avoided by most people through interpersonal relationships, and intrapersonal occupation. Minus these two distractions, in the midst of both interpersonal and intrapersonal isolation, we find existential isolation. Yet, there is no need to be lonely, because the creator is at hand, hidden in the silence, as if He has always been waiting to be found by us. So, like the leper, who is isolated, if we find ourselves with the time, patience, and solitude to explore the unknown, the truth may be revealed to us.

Connecting the Dots

motzei Shabbos: parasha Mikeitz 5784